Marvin E. Hobson
Dr. Williamson
ENGL 864
June 9, 2014
In order to keep from reducing this text to the limitations of a typical critical reading, one would need to historicize and view the text from various perspectives. Excuse me, though, if I am already reducing the text to a lower form, but it seems as though the possibilities of digging one’s self out of that trajectory is very difficult.
Within the reading that was assigned between Corinne and Oswald on pages 180-182, a sense of religious/spiritual realism seems to emerge throughout the discussion. He answers to her emotionally charged responses with a very balanced argument, “Religious life is a battle and not a hymn” (180). In other words, it appears as though Madame de Stael is challenging the reader to think far beyond and in more critical ways about the realistic effects of following religion or a life in the spirit. With that said, the hymns are not completely rejected from the religious framework; undoubtedly, they obtain their place and praxis. Moreover, when the song and hymns are sung, the depth to efface reality without a decay of the hymn or song is the essential core of the statement above. A keen reader would need to be able to read through the dogma and propaganda even prevalent within the religious communities.
If one can do as prescribed above, then he or she would be able to embark on a lens of spiritual realism or idealism hat is emphasized in the thought that “the world, such as it is, is certainly a mystery that we can nether deny nor understand, so the man who would refuse to believe everything he cannot explain would be quite crazy” (180-81). Here, the Italian creativity is equally matched with British reasoning. This is, indeed, a wonderful example of compatibility. As nations do, should, and need to learn from one another and within man-made borders be able to live harmoniously together, companions should, in all idealism, be able to do just the same. As we know, the notion of compatibility breaks down when observing countries and peoples who have been at odds for centuries and examining the awful effects of divorce rates. Never the less, to read this text at this juncture in the story, one can come to terms with the fact that he or she cannot explain everything, but that which we cannot understand still deserves our attention and respect, for, perhaps, through that process a greater understanding may form. Moreover, this scene in the text may be an example of the companionate marriage or a test thereof.
Dr. Williamson
ENGL 864
June 9, 2014
In order to keep from reducing this text to the limitations of a typical critical reading, one would need to historicize and view the text from various perspectives. Excuse me, though, if I am already reducing the text to a lower form, but it seems as though the possibilities of digging one’s self out of that trajectory is very difficult.
Within the reading that was assigned between Corinne and Oswald on pages 180-182, a sense of religious/spiritual realism seems to emerge throughout the discussion. He answers to her emotionally charged responses with a very balanced argument, “Religious life is a battle and not a hymn” (180). In other words, it appears as though Madame de Stael is challenging the reader to think far beyond and in more critical ways about the realistic effects of following religion or a life in the spirit. With that said, the hymns are not completely rejected from the religious framework; undoubtedly, they obtain their place and praxis. Moreover, when the song and hymns are sung, the depth to efface reality without a decay of the hymn or song is the essential core of the statement above. A keen reader would need to be able to read through the dogma and propaganda even prevalent within the religious communities.
If one can do as prescribed above, then he or she would be able to embark on a lens of spiritual realism or idealism hat is emphasized in the thought that “the world, such as it is, is certainly a mystery that we can nether deny nor understand, so the man who would refuse to believe everything he cannot explain would be quite crazy” (180-81). Here, the Italian creativity is equally matched with British reasoning. This is, indeed, a wonderful example of compatibility. As nations do, should, and need to learn from one another and within man-made borders be able to live harmoniously together, companions should, in all idealism, be able to do just the same. As we know, the notion of compatibility breaks down when observing countries and peoples who have been at odds for centuries and examining the awful effects of divorce rates. Never the less, to read this text at this juncture in the story, one can come to terms with the fact that he or she cannot explain everything, but that which we cannot understand still deserves our attention and respect, for, perhaps, through that process a greater understanding may form. Moreover, this scene in the text may be an example of the companionate marriage or a test thereof.